Islamic Rationalism: Scholars Dispute the Limits of Science and Rationality

By Imadaldin Al-Jubouri 7 March 2024 The early period of rationalism in Islamic thought was led by a school of thinkers known as the Mutazilites (‘isolationists’), in the second half of the first century of Islam (7th Century, CE). It is very difficult to research the Mutazilites’ early years in the Hijaz, Egypt and Iraq, except for what was mentioned by historians such as al-Tabari and al-Nobikhti, who said that “they involve themselves only with science, knowledge and worship.” The first group of Mutazilite thinkers were Mabad al-Juhni (d.702 CE), al-Ju’d ibn Drhim (d.721), the Damascene Ghaylan (d.743), and Jahm ibn Safwan (d.745). Their fundamental philosophical ideas were: 1. The denial of fate. They did not believe in fate, because man has free will and is responsible for his own actions. 2. A denial that the attributes of God are knowable. To them, God is impervious to characterisation by His creatures. 3. The Qur’an is created. They believed the Qur’an had been created, and it is not the uncreated Word of God. These ideas were against Islamic dogma, so all these men were executed. In Basra, Wasil ibn Ata (699-749) founded a ‘rationalist’ school to represent Mutazilite thought and to teach Muslims new methods of thinking. He asserted that the intellect is a way to faith, to know God, a way to distinguish between good and evil, and the only criterion to understand the Sharia (Islamic law). Hence, Mutazilites said that “intellect is before quotation,” and they praised the intellect considerably. They contended with other Muslim schools, particularly the Hashawaites and Dhahirites, who believed that the intellect had no role in the Sharia. Truly, it was hard work for Mutazilite thinkers to free Muslim minds from the shackles of dogma and formal teaching methods. The main problem was that each school used Qur’anic verses to support its own attitude. For instance, the fatalists used the following verses: “Say: ‘Nothing shall ever happen to us except what God has ordained for us.’” (9:51) “For God bestows His abundance without measure on whom He will.” (2:212) “And no aged man is granted a length of life nor is a part cut off from his life, but it is in the Book. Surely that is easy for God.” (35:11) While some others denied the existence of fate. They indicated different verses, such as: “Then shall anyone who has done an atom’s weight of good, see it! And anyone who has an atom’s weight of evil, shall see it.” (99:7-8) “We showed him the Way: Whether he be grateful or ungrateful.” (76:3) “And whatever of good ye give, be assured God knoweth it well.” (2:273) It was the same with those who either believed or denied that the attributes of God are knowable. To overcome these apparent differences in Qur’anic verses, Mutazilites aimed to interpret them, but in their own way. However, al-Allaf (753-840) played the important role of putting questions of philosophy into Mutazilite thinking, especially concerning the divine and nature. To al-Allaf, the Divine Self is one; and knowledge, mercy, sight, hearing, omnipotence etc ­– all these are no more than the Divine Self itself, and not attributes of it. He also believed that atoms are the ultimate aspect of matter, that the body consists of atoms, and that bodily movement creates space. Thus movement is achieved with two places and times, while stillness is achieved in one place at two times, because time does not stop its current. Although the Mutazilites agreed on specific principles, they had some differences. For instance, al-Allaf’s student al-Nazzam (d.836) deemed that molecules are endlessly divisible, that there is no matter without movement, and that stillness does not exist. Further, opposites can exist in one body, and things can emerge from one another. Another student of al-Allaf, al-Jubbai (d.915) differed from his tutor in nineteen questions, as mentioned by the historian al-Malti (d.988). Generally, Mutazilites dealt with many Islamic problems, religious, philosophical, political and social, but through a rational perspective. Although Alkindi (800-868) was pro-Mutazilite, he turned the wheel completely in the direction of philosophy. As a scholar and a translator with an interest in Greek philosophy, Alkindi used Aristotle’s logic to support Islamic ideas. Though influenced by Aristotle’s philosophy, Alkindi adopted the Neoplatonic take, which fitted with his own adherence to Islam. Alfarabi Alfarabi (870-950) brought to ripeness what Alkindi had sowed, and established Islam’s first philosophical doctrines. In The Virtuous City and other works, Alfarabi affirmed that the senses were vital to human knowledge, believing with Aristotle that “all knowledge gets into the soul by means of the senses.” He agreed with Aristotle that if a man lost one sense he would lose one science. The senses perceive only parts, but together these parts can provide whole experiences of the truth. The most important of these experiences are related to knowledge and the principles of demonstration. Intellect is nothing but the sum of experience: the more experiences the soul has, the more highly the intellect is developed. But man cannot acquire knowledge merely by direct contact between the senses and material things; the soul’s powers must intervene [cf Kant – Ed]. Alfarabi explains to us: “It has been thought the intellect gets at the forms of things when sensible perception of perceptible things takes place without intervention. It is not like that. Between them [thought and the things] are intermediaries, so the senses approach perceptible things, obtain their forms and transmit what is in it [ie the forms] to the common sense, to the imagination and to the faculty that distinguishes them and prepares them correctly for the intellect.” For Alfarabi the intellect was “a sort of shape in matter arranged to accept the forms of sensible things.” This intellect is at first only potential, becoming actual when it perceives the forms of external bodies. This translation from potential into actual reality is not determined by any human act, but effected by a higher intellect which is always actual. This is the ‘active intellect’, or ‘the intellect of the orbiting moon,’ which gives light to the potential [human] intellect, allowing it to become actual just as the sun’s light allows human eyes to see. There is yet another intellect above the active intellect, and another one above that; and so on until the Divine Intellect is reached. When the human intellect is connected with the active intellect, sensory perception becomes rational perception and the soul gains further understanding of the meaning of existence. Above sensory knowledge and rational knowledge then, there exists illuminating knowledge. The forms of things are known by this active intellect and cannot be passed on without emanation from the active intellect. By being illuminated by the active intellect the forms are thereby emancipated from the trappings of material existence, so those who perceive the forms may achieve connection with the divine light. This sort of knowledge is for philosophers and prophets only. Alfarabi’s ideas about knowledge are mixed up with Revelation theory and Sufism in Islam, as well as Plato’s philosophy and Neoplatonism. Alfarbi, like most Muslim philosophers, derived his idea of emanation from Plotinus’ theory of emanation and reflection. Avicenna Avicenna (980-1037) was a student of Alfarabi’s writings. Avicenna distinguished himself by his uniqueness in clarification, explanation and subtle digression. This made his philosophy spread like wildfire from nation to nation. Avicenna appeared in the period when the Islamic empire started to lose power and learning in Europe started to revive. He thus became more important in the European universities than in the Muslim world. For instance, his work The Canon of Medicine, translated into Latin by Gerard of Cremona (1114-1187), strongly influenced the teaching of medical science until the sixteenth century. In The Book of Salvation and other works, Avicenna said that the source of human knowledge is emanation from the active intellect, through which the forms of things come from God to man. The human body and its senses are no more than the means to prepare the human intellect to accept this emanation. On this point Avicenna agrees with Alfarabi and disagrees with Aristotle, saying that in acquiring knowledge the evidence of our senses is secondary. Rather Avicenna, like Alfarabi before him, asserted that rational knowledge conforms with eternal essences which do not change. An eternal truth exists independently of the existence of individuals “as an intellectual form by itself.” To know these things, emanation proceeds from the Intellect of God to the orbital intellects, then down to the human intellect, which alone can conceive things as a whole. Avicenna divided knowledge into three kinds: knowledge by nature, knowledge by abstracts and knowledge by intuition: A) Knowledge by nature. This is knowledge of a priori principles. For example, ‘a whole is greater than a part’, ‘one is half of two’, ‘two things each of which is equal to some other thing are also equal to each other’, etc. B) Knowledge by abstracts. This is knowledge acquired by means of abstracting the form from a material object. This requires more effort than knowledge by nature, and in order to acquire it man must reach the level of ‘utilised intellect’. There are four kinds of abstraction: 1. Sensory perception. Common sense extracts the forms from the material world ­– quantity, quality, position etc. This sort of perception does not completely abstract the form from matter, as it requires the material object to conceive the form. 2. Imaginary perception. The imagination clearly conceives the form of objects in a more sophisticated way than in sensory perception. If the matter disappears, the form remains constant in the imagination. Although the form is completely abstracted from matter, it still has strong links to the material. 3. Illusory perception. Illusion deals with only ideas of things, not material things at all, and is thus a higher form of abstraction than imagination. It still cannot rid the experience of the form totally of its material appendages, because it is still in the partial category, classifying forms according to a perception of the physical world, albeit an illusory perception. 4. Rational perception. Here the intellect abstracts forms completely from matter. For example, rationality separates the form or essential idea of ‘man’ from quantity, quality, etc. The intellect alone can perceive abstracts totally apart from material objects, such as God and angels. Such perception cannot be complete unless illuminated by the active intellect. C) Knowledge by intuition. People have different levels of intuition. Some may be able to reach a level at which they do not need to connect with the active intellect to acquire knowledge, as though they already knew everything themselves intuitively. Such readiness of intuition at the very highest level no-one except a prophet can achieve. The prophet’s power of intuition is called ‘holy intellect’ and is the highest power of the human mind. People can generally acquire knowledge either by nature or by means of abstraction, or both. Very few, however, have possessed all knowledge intuitively: this is for the prophets alone. Alma’arri Alma’arri (973-1057) represents the other side of distinctively Islamic philosophy. Immersed in chronic pessimism, he had a somewhat disturbed outlook on humanity. According to him, man has nothing but his intellect to assist him in his bewilderment with his world. As for religions and what the prophets have said, it’s all utter nonsense which cannot satisfy any man of intellect. Alma’arri’s reverence for the human intellect was frequently expressed in the most exaggerated terms. For him the intellect was “a prophet emanating from divine brightness.” Here are some of his reflections on the sanctity of the intellect: “You naive ones have been assigned an intellect, So ask it; each intellect is a prophet. You have left the light of your intellect unfollowed. God has bestowed the brightness of intellect upon you.” Alma’arri tells us to use a rational measure for everything that we have been told by narrators or traditions: “Consult the intellect and leave the others. Intellect is the best adviser ever.” Nevertheless, the intellect is unable to search out metaphysics: “I asked my intellect, but received no reply, so I said to him, ask men; they either won’t know or say that they can answer, but are prejudiced; when I prompted them to syllogisms, they showed and admitted their helplessness.” Although Alma’arri had doubts in every metaphysical subject, whether philosophical or religious, he did not doubt the existence of God the Creator: “Certainly, God is true, So blame your doubtful souls. God is true; who ponders upon Him, Will know certitude and believe in miracles.” Algazel Scepticism for Alma’arri was more psychological than rational. But Algazel (1058-1111) adopted the principle of scepticism in search of certainty. Nonetheless, the result was the same: Algazel concluded that the intellect is unable to search out metaphysics. In any case, as Algazel affirms in M’iraj al-Qudos (‘Ascent of Holiness’), “Sharia is external intellect and intellect is internal code. Thereby they are both in cooperation and unified”: as God said, “Brightness upon brightness” (that is, the brightness of the intellect with the brightness of the Sharia). Algazel adhered to this approach, the product of his relentless pursuit of the truth, attaining a realisation of truth after much scepticism, in response to the various Islamic sects and schools, such as the Mutazilites, Hashawites and Dhahrites. For Algazel there was no contradiction between the intellect and the Sharia – they were not separate but united. The intellect stood helpless in the face of metaphysics only because no evidence offering certain knowledge was available to the mind in this context; a purely intellectual approach to metaphysics could lead only to useless doubts. We should not however misinterpret Algazel’s attitude by thinking he wanted to discredit the intellect altogether. His point was only that the intellect was inadequate for this particular task. In his book The Incoherence of the Philosophers, Algazel said inspiration and revelation should act as the intellect’s supporters whenever any problem to which the intellect could not provide a final answer left it helpless. From this he argued that the intellect should be an interpreter of revelation and inspiration – so it was imperative to use the intellect for understanding the Sharia. He shared this approach with the Mutazilites, but he valued intellect more moderately than they, although he insisted on applying logic. Algazel regarded logic as an essential tool for explaining the facts of faith because an intellect armed with logic would be able to avoid falling into error. However, he warned against digging too deeply in pursuit of pure facts, on the grounds that the intellect without revelation was not always able to grasp the truth, especially in religious and divine issues. According to Algazel, in theological issues, Plato, Aristotle and Plotinus, and those Muslims who followed them, particularly Alfarabi and Avicenna, were all confused and contradicted each other. He asserted that this demonstrated the insufficiency of the intellect (in this field alone). His aim was to achieve a balance and a moderation that would protect religious thinking against any unwarranted innovation or extremism. Algazel was particularly opposed to founding dogma upon rational thought alone, or confining religion within the principles of logic. According to him the intellect was capable of dealing with mathematics, geometry, logic, physics and astronomy, but not with religion or metaphysical issues, since religion and the facts of faith must flood forth from the heart. The intellect and the heart were designed to deal with knowledge from different sources, the intellect being designed for the theoretical and practical sciences, while the heart deals with religious intuition, spiritual taste and inner revelation. Having limited the capacities of the intellect and the heart in this way, Algazel inevitably ended up with some sharp distinctions in his philosophy. Averroes Averroes (1126- 1198) was a jurist; both his father and grandfather were jurists too; so he was well set up to refute Algazel’s view of religion. In The Incoherence of the Incoherence Averroes charged Algazel with: 1. Relying on unconvincing ‘proofs’. 2. Warping other philosophers’ opinions so they would appear to support what he was saying, and omitting anything inconvenient to his arguments. 3. Writing malicious nonsense. 4. Not being a real philosopher. To Averroes, learned wisdom and the Sharia are expressing a single truth in different ways, and therefore are not in conflict. Nor need there be dispute or dissension between their supporters, despite the apparent contradictions between them on the questions that had caused scholars such as Algazel to believe there was an irreconcilable difference between religious wisdom and philosophy. To Averroes, philosophy was no more than a means of investigating the world and the universe as proof of the Maker. The aim of philosophy was thus no different from the Sharia, despite their different approaches. Hence Averroes believed the Sharia did not prohibit rational thinking, but on the contrary supported it, as certain verses in the Qur’an made clear: “Then take admonition, O you with eyes” (59:2), for example, urged the use of rational analogy. “Do they not look in the dominion of the heavens and the earth and all things that God has created?” (7:185) recommended the thoughtful examination of all natural and cosmic things, as did, “Do they not look at the camels, how they are created? And at the heaven, how it is raised?” (88:17-18). The words, “And think deeply about the creation of the heavens and the earth” (2:191) express a special concern for people who remember God in thinking of His creation. There are many verses on this subject. The Sharia, then, endorses rational consideration of everything in existence, deducing what was unknown from what is known. In other words, our consideration of reality should proceed by means of what the logicians call rational syllogisms. Of the various types of syllogism, the Sharia would clearly advocate the evidential syllogism. This should be considered the most productive type because it starts from a premise certain in itself (evidence) and thus leads to conclusions that cannot be untrue. The argumentative syllogism begins from a premise of supposition and is thus less effective, because its conclusions cannot be regarded as certain. The oratorical syllogism relies upon generally accepted premises to sway people’s feelings. The fallacy syllogism relies on premises appearing to be true but which lead only to unacceptable conclusions. It was important the Sharia should not be approached by the wrong method. The Qur’an says: “Invite to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the best aware of those who are guided.” (16:125) According to Averroes, anyone who wished to deduce the existence of the Maker and achieve knowledge of Him by considering His creation must therefore first understand the various kinds of proof and be able to distinguish between them. He also said that theoretical research in religious matters could reach no correct deduction except by the use of logic. Thus the rational syllogism should not be rejected as heresy just because it had not been accepted during the early period of Islam. Juristic reasoning in all its various types had developed within Islam, and no-one had called that heresy. No prohibition should be considered to exist on seeking the help of the ancients, even if they were not Islamic, because ignoring an entire period of valuable research would be counterproductive. Logic was simply a useful tool to protect the mind from making mistakes; it had nothing specifically to do with who discovered it, or with the nature of their beliefs. There was no reason whatsoever to shun the ancients’ books (Greek philosophy) or the deductions therein: “If it was right, we accepted it with pleasure and thanked them for that; if it was not right, we had to point it out, warn of it and excuse ourselves from it.” The Sharia’s injunction to us to consider the creation in order to know the Maker shows that the Hashawites and other scholars were wrong in believing Muslims were prohibited from studying the books of the ancients. According to Averroes, there was no contradiction between religion and philosophy, since “the right does not contradict the right, but agrees with it and confirms it.” Averroes believed that any apparent differences between the Qur’an and the conclusions reached using philosophical proofs could be resolved by means of proper research. A very similar process had already happened within Islam itself. Long before the problem of religion vs philosophy appeared, scholars had puzzled over apparent contradictions between Qur’anic verses. They had reconciled these apparent contradictions by making a distinction in certain texts between literal readings and real (‘inner’) meanings. This sort of reconciliation, called ‘interpretation,’ subsequently became the appropriate means of resolving the apparent contradictions between philosophy and religion. In short, the Sharia scholar used the principles of rational syllogism ‘inwardly,’ while the philosopher used it intellectually. Ibn Khaldun In spite of his experimental and scientific tendencies, ibn Khaldun (1332-1406) rejected Averroes’ attitude and championed Algazel’s treatment. In The Introduction, ibn Khaldun has philosophy lean on the intellect and on logical syllogisms, paying little direct attention to the material world. He believed the intellect to be incapable of fully understanding theology: theological subjects exist beyond the senses, so we cannot reach or prove them. Plato himself said that philosophy does not lead to certainty, but to supposition. What then was the benefit of philosophy if there could be no certainty in it? Ibn Khaldun followed in Algazel’s footsteps in criticizing philosophers and rejecting their ideas, particularly in metaphysics. He considered to be false the philosophical idea that happiness consisted of a rational perception of the creation, on the grounds that happiness in the soul which does not require any agent such as sense-perception must be a far greater pleasure. Such a state of soul results not from meditation or science, but from ignoring the senses and forgetting all bodily perceptions. The Sufis frequently used just such means to attain a happiness they could not express. The philosophers claimed that anyone who succeeded in perceiving and connecting with the ‘active intellect’ would be happy. According to Aristotle and men such as Alfarabi, Avicenna and Averroes, such perception and connection must take place within the soul, without agency. This could not happen except by screening out the senses. To ibn Khaldun the philosophers’ approach was thus inadequate to its real aim, and also contrary to the Sharia. All the philosophers had done was to arrange their arguments to achieve the appearance of philosophical excellence, rather than create anything properly called proof. Their syllogisms and syntheses were constructed according to the conditions they had derived in their logical works. But although the philosophers’ modes of proof were inadequate for every context, they were the best theoretical laws that could be derived. This last statement shows that Averroes had as much effect as Algazel upon ibn Khaldun, who never dismissed the rights of the intellect, whatever its connection to religion. Like Algazel, ibn Khaldun regarded the intellect as incapable of understanding metaphysics unless the way of revelation and mysticism were followed first. Ibn Khaldun wrote, “The intellect is a balanced scale; its judgements are certitude, without falsehood – but you cannot attempt to weigh by it the issues of monotheism, the hereafter, the reality of prophecy, the reality of the divine, His attributes or any metaphysical issue. All of that is grabbing at the impossible.” There is of course a strange contradiction in ibn Khaldun’s attitude here in that, while criticizing philosophers and rejecting their ideas, he plunges deeply into philosophy himself. Nevertheless, ibn Khaldun was well ahead of his time. His work and his principles of ‘experimenting’ and ‘seeing’ (comparison) as the only true measures of knowledge had a far greater effect in Europe than in the Islamic world. He was the last fitful true philosophic glow in Islamic civilization. ------ Part One: Islamic Rationalism – Part One © I.M.N. Al-Jubouri 2006 Dr Imadaldin Al-Jubouri has written several books in Arabic and English, including his History of Islamic Philosophy. URL: https://newageislam.com/islamic-ideology/islamic-rationalism-scholars-science-rationality/d/131863 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Menace of Rampant Rapes

By Sumit Paul, New Age Islam 7 March 2024 International Women's Day (March 8) is on the anvil and the recent gangrape of a Spanish woman by 7 Satyrs in Jharkhand's Dumka, comes as an irony not because it has anything to do with empowerment or non-empowerment of women, it's because of the disparaging treatment meted out to women in a 'civilised' country which proudly says, Yatra Naryastu Pujyante Ramante Tatra Devta, Yatraitaastu Na Pujyante Sarvaastatrafalaah Kriyaah (Where women are honoured, divinity blossoms there, and where women are dishonoured, all actions, no matter how noble, remain unfruitful; Manusmriti) . I'm totally against any kind of physical punishment, let alone capital punishment to anyone, but seeing the cases of rapes in India almost every day, it seems to me that some sort of an exemplary punishment is needed to curb this menace. In Islamic countries, rapists are either executed in public or bobbitised. This may seem savage but the question remains, what to do with this scum of the earth who suffer from priapism? Should they be chemically castrated or put behind the bars till they breathe their last? What to do? It's a million-dollar question. Can such priapic people be reformed? It's a very deep and difficult issue. The problem lies in our mindset. Despite all tall claims, India is a third-world country with a third-rate attitude towards women. We may shout from the podium, Beti Bachao, Beti Padhao, but our collective attitude towards women is pathologically pejorative. Our very approach to looking at women is flawed and sexually suggestive. India is a country of sex-starved and ever-salivating men. In a country where male-female ratio is always skewed and where boys still outnumber girls, sexual crimes are bound to happen. States like UP, Bihar, Jharkhand, Rajasthan and Haryana have always witnessed males outnumbering females. Moreover, lack of education, awareness and employment contributed to aggravating the issue. Indians talk of religiosity but hardly anyone talks of morality and ethics. People still think that religious people are also moral people. This is a fallacious belief. India is a religiously resurgent country, thanks to the current political dispensation. Then, why're so many rapes taking place every day across the country? A large section of Indians may be deeply religious and god-fearing, most of them are still morally bankrupt. It's time for the sociologists to mull over this issue. The useless 'spiritual' gurus are of no use. Laws should be much more stringent in dealing with the incorrigible rapists and a complete revamp in thinking is a sine qua non. Is anyone listening? ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/menace-rampant-rapes/d/131862 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Political Islam And Islamism Pose A Threat To Islam's Core Messages Of Pluralism And Coexistence

By Grace Mubashir, New Age Islam 6 March 2024 The Increasing Islamisation Of Muslim Societies, Poses A Threat To Islam's Core Messages Of Pluralism And Coexistence Main Points: 1. Sectarian tensions and blasphemy laws can further restrict religious freedom 2. The Islamic state established by the Prophet was pluralistic 3. The whole set of values that Islam propounds is humanistic. and accepted by all good men of all times and places 4. In a secular and pluralistic society like India, the political representation of Islam should also establish social justice. ------ Blasphemy and apostasy laws were applied in a discriminatory manner in several Middle Eastern and North African countries in 2023, according to a new report by the U.S. State Department. “These laws are frequently used to repress dissent, to harass political opponents, and to settle personal vendettas,” the Secretary of State said on May 20. In Saudi Arabia, activists were reportedly arrested and charged with apostasy and blasphemy. Under Egypt’s new constitution, prosecutors pursued cases against individuals for denigrating religion. Sectarian violence also plagued several countries, including Bahrain, Iraq, Lebanon, and Syria. But, in theory, these transgressions are not Islamic. While Islam itself promotes respect for the Abrahamic faiths, religious intolerance exists in some Muslim-majority countries. This intolerance can vary from social discrimination faced by minorities to limitations on their houses of worship. Sectarian tensions and blasphemy laws can further restrict religious freedom. It's important to remember this isn't a monolithic issue - some countries have a rich history of religious coexistence. The oldest system of government in the world today is that of Islam. Fourteen centuries later it continues to this day; Although there are many weaknesses. The Prophet established the Islamic state and governance. Through that, the Prophet was carrying out the instructions of Allah. Its headquarters was at Yathrib (Madeena). Muslims were a small minority when the Islamic state was established there. Less than fifteen percent. There were less than fifteen hundred Muslims in Yathrib, which had more than ten thousand people. Yet how was an Islamic state established there? Prophet Muhammad with its ruler? There were twenty-two tribes in and around Yathrib. They had been fighting each other for decades. War and massacres destroyed the civil life there. Conflicts had led to unending tragedies and miseries. So everyone hated war. They wanted peace. Meanwhile, a group from Yathrib arrived in Makkah for Hajj. They became acquainted with the Prophet. The situation in Yathrib was explained to him. The Prophet briefly presented Islam before them. They were attracted by it and accepted Islam. They belonged to the Khasraj tribe. After returning home, they introduced the Prophet and Islam to the natives. Twelve of them came to Makkah the following year and made a covenant with the Prophet (PBUH). The Prophet sent Miswab bin Umayr with them for Islamic instruction in Yathrib. The following year, seventy-five believers, including two women, reached Aqaba and met the Prophet. They invited the Prophet and his followers to Yathrib. They offered help and protection in every sense. With that, the background for Hijra was set. After the Second Aqaba Treaty, the Prophet, who arrived at Yathrib, was received by the people of that time with singing and expressing joy. They named their city 'Madinatunnabi' which means the city of the Prophet. All of them made him the leader and ruler of their country. The Constitution of the Plural State The Prophet brought together the inhabitants of Madinah and made a detailed agreement with them. A document was prepared detailing the rights and obligations of everyone. This is the first written constitution in human history, known as the 'Madina document'. Modern Islamic scholars have fragmented the Medina document into the character of modern constitutions. But nothing was added or subtracted from what was in the time of the Prophet. This shows that the Islamic state established by the Prophet was pluralistic. In the Islamic constitution which was formed by him, the rights and obligations of all the people of the country are written clearly and concisely. It ensures complete religious freedom. It unequivocally states that no one's freedom of belief, worship, custom, practice or personal laws shall be interfered with. History is witness to the fact that Muslim countries and governments have allowed non-religious groups complete freedom from the time of the Prophet till today. In Egypt, which was ruled by Muslims for fourteen centuries, there are still about nine percent Coptic Christians and five hundred Coptic churches. Boutros Boutros-Ghali who was the Secretary-General of the United Nations, is an Egyptian Coptic Christian. Tariq Aziz, former Iraqi minister, is also a Christian. Iraq is also home to a Christian sect. Another country is Syria. Lebanon has more than forty percent Christians. It is undeniable that Islam has been a pluralistic nation from the time of the Prophet till today. Islam was never a religious state. Protection of Human Rights In the Islamic view, human beings are highly respected. His life and life is very precious. The Qur'an declares that killing one person is as grave and flagrant as killing an entire human race (17:70, 5:32). Therefore, Muslims are bound to stand up for the protection of human dignity and life, whether in the government or in the opposition. Like human life, pride is respected. It should be protected in any case. Do not be harmed (Quran 49:11, 104:1). It is therefore imperative that Islamic society intervenes to protect human dignity, and individuals are permitted to acquire, hold and spend property subject to the constraints of God-ordained social interests. This freedom must be protected. It should also ensure that social interests are not violated. Therefore, political power and pressure should be used to eradicate all forms of economic exploitation such as fraud, cheating, fraud, embezzlement, embezzlement, hoarding, corruption, usury and racketeering, along with constant awareness. In the Islamic view, religious diversity is part of the divinely ordained natural law. Therefore, no force or pressure should be allowed for conversion or integration. Freedom of belief is the birth right of man. It must be fully protected (Qur'an 2:256, 18:29, 10:99). Freedom of worship is as important as freedom of religion. The Qur'an enjoins that no one's object of worship be despised or reviled (6:108). The agreement made by the Prophet with the Christian community is as follows: "The Christians of Najran and their fellow citizens have the refuge of Allah and the protection of the Messenger of God Muhammad. This is for their lives, religion, land, wealth, those who are present and absent from them, their camels, sacrificial groups, and religious symbols such as the cross and the church. No change will be made in the existing situation. None of their rights and religious symbols will be changed. . Their pastor, priest, or church servant will not be removed from his position." In Islam war is allowed to maintain the balance of power. If not, the Qur'an says that monasteries, churches, synagogues, and mosques where God's name is abundantly remembered may be destroyed (22:39,40). This convinces us that the protection of places of worship for all people is essential. The political representation of Islam should be helpful in this way, the Islamic society is obliged to try to protect all the fundamental rights of human beings. Their political representation and involvement should be helpful for that. Fulfilment of Basic Needs Basic needs like food, clothing, shelter, education, treatment, water and light are the basic rights of all human beings. Every citizen of the country should have them. Otherwise, if there is anyone in society who is denied these basic rights, the property of the rich will not belong to them. It will become the inheritance of the poor and needy (Quran 51:19, 17:26, 107:1-3). Wealth should not be confined to the rich (59:7). The Prophet said: "Let the one who has more than enough vehicles give to the one who does not have it. Imam Ibn Hazm says: "The rich in every country should save the poor. If zakat and other resources are not enough, the government should compel them to give more than that. The rights of the poor are food, clothing for winter and summer, and a house that provides protection from rain, sun, cold, and the harassment of passers-by. '' (Al Muhalla, Part 6, Page 156). The government should fulfil the basic needs of all the citizens of the country. Otherwise, if the money in the public treasury is not enough, it should be collected from the rich and distributed to the poor. The political involvement and representation of the Islamic community should be instrumental in the establishment of such a system of government or in changing the system of government. The righteous caliphs were adamant that not only humans but also cattle should not starve in their territory. Administration of Justice Administration of justice is the biggest responsibility of any government. Islam places great importance on justice. The Qur'an makes it clear that the Prophets were appointed and the scriptures were given to establish justice. It also stipulates that pecuniary interests should not obstruct the administration of justice. "O you who have believed, do justice and bear witness for Allah, whether it is against you or your parents or your relatives. It does not matter whether the party is rich or poor. Allah is closer to both groups. So do not do justice because of your own preferences. Do not distort facts or deviate from the truth" (4: 135). What made Caliph Umar's rule so remarkable was the precision and rigor in the administration of justice. The greatest beneficiary of this in history is not a Muslim but a Coptic Christian. Muhammad, the son of Amr bin Aswin, the Egyptian governor of Caliph Umar al-Farooq, struck a Coptic Christian. When the case came before the Caliph and he was found guilty, the Christian brother also got an opportunity to beat the governor's son. After the punishment was done, Umarul Farooq asked the governor and his son: "When did you start enslaving the people. Their mothers gave birth to them free.'' This is how the political intervention of the Islamic society should be guided to establish and administer justice impartially and honestly. Values The whole set of values that Islam propounds is humanistic. and accepted by all good men of all times and places. All well-wishers irrespective of caste, religion and community can agree on common moral values. A neutral social conscience is against social evils like alcohol, drugs, sexual anarchy, robbery, murder, bribery, fraud and exploitation. Along with this, the loss of values in public life, politics and governance is the most serious challenge and crisis facing our country and era. Therefore, one of the main goals of the political representation of Islam is the valorisation of public life, politics and the nation. A part of this is that political leaders and administrators should be those who adhere to moral values. Then the rulers will not be alienated from the people, inaccessible to them or privileged. The adage that people's leaders are people's servants will also be invalidated. Political leaders and administrators will be noted for their public service activities and sacrifices made for the people. On the contrary, it will not be in the name of arrogance and pride. Administrators should exercise extraordinary care and caution in the utilization of public funds and educate even ordinary citizens to monitor them to ensure that they are maintained. This can only be possible if the citizens of the country are brought up to become highly civic-minded. Emancipation of the Oppressed The elimination of all forms of exploitation and the liberation of the oppressed are among the noblest goals of Islam. Many prophets, including Prophet Musa, were appointed to liberate the oppressed and the oppressed. The Qur'an and Prophetic tradition enjoin to work hard for various emancipations. The Islamic state and society founded by the Prophet and led by the wise caliphs was pluralistic. Through them, the people of Bharani experienced complete social justice. Or, protection of fundamental rights and fulfilment of basic needs. All the citizens got full justice irrespective of caste, religion, party and bias. There was an end to all inequalities. No more discrimination. A situation has been created where there are no human rights violations, torture or exploitation. The ruler lived with them as one of the people. Truth, Dharma, goodness and justice were established in public life. In a secular and pluralistic society like India, the political representation of Islam should also establish social justice. It should be for the protection of fundamental human rights and the liberation of the oppressed. The disadvantaged should be uplifted all forms of discrimination should be ended and all forms of exploitation and violence should be ended. As well as the valorisation of politics and the nation. The realization of these goals, which can be agreed upon by everyone who wants the good of society and the welfare of the country, should be attempted with the cooperation and participation of all goodwill. Such an approach is what the times demand of us. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://newageislam.com/debating-islam/islamism-threat-core-messages-pluralism-coexistence/d/131859 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Mystical Mindset and Problem-Solving – Part 2

By Kaniz Fatma, New Age Islam 6 March 2024 Are All Problems and Tragedies Mostly Caused by Sin and Disobedience? Main Points: 1. Disobedience to Allah: Various Forms 2. Disobedience to parents, lying, backbiting, slander, treachery, ignoring prayer, fury, violence, lack of patience, abusive language, and contempt for human rights. 3. Quranic Teachings on Behavioural Change 4. Follow hadiths urging for good treatment in case of mistreatment. 5. Pleasing God Almighty is the only way to overcome challenges and achieve comfort and peace. ------- (File Photo) ------- We discussed how people perceive their worries in the first part of the series, stating that concerns might be related to a variety of topics, such as life, poverty, status, honour, dignity, and so on. The people wish to self-diagnose their difficulties to find satisfaction, mental clarity, and solutions. However, they must acknowledge that their issues and pains stem from their transgressions and disobedience to the All-Powerful God. The idea that disobedience leads to strife and obedience to peace is bolstered by the Quran and the sayings of the Prophet. Let's continue learning more about in this part, and Insha'Allah, we will attempt to clear up any questions raised about this topic in the third section. Allah Almighty says, “And if only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the heaven and the earth; but they denied [the messengers], so We seized them for what they were earning." (7:96) This verse discusses faith and fear. Faith signifies accurate belief, while fear suggests that a Muslim should abstain from evil behaviours. If a Muslim encounters an evil deed, he must recall Allah's fear to prevent himself from participating in such actions. This suggests that good deeds result in rewards and prosperity and that bad deeds result in hardships and punishments. He Almighty says, “And O my people, ask forgiveness of your Lord and then repent to Him. He will send [rain from] the sky upon you in showers and increase you in strength [added] to your strength. And do not turn away, [being] criminals." (11:52) “He will send [rain from] the sky upon you in [continuing] showers, and give you increase in wealth and children and provide for you gardens and provide for you rivers.” (71:11-12) These two verses speak about piety, asking for forgiveness, and turning from sins in order to receive benefits and favours. When an intelligent and knowledgeable person realises that sins and disobedience are the sources of all sufferings and pains, they must turn from their sins and disobedience to Allah Almighty. “And whoever fears Allah - He will make for him a way out and will provide for him from where he does not expect. And whoever relies upon Allah - then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent.” (65:2-3) This verse describes devotion as the source of salvation and an abundance of divine blessings. It also implies that sin and disobedience are the causes of hardships, a shortage of food, and a decline in blessings. Allah says, “And Allah presents an example: a city which was safe and secure, its provision coming to it in abundance from every location, but it denied the favours of Allah. So Allah made it taste the envelopment of hunger and fear for what they had been doing.” (16:112) When read in context, this verse serves as a mirror that lets people in every country and community see and evaluate their circumstances. Upon repeatedly reading the verse translation with our current circumstances in mind, it will become evident that there is no distinction between us and the inhabitants of these settlements mentioned in this verse, regardless of whether we currently identify as members of the majority or the minority. Acts of disobedience to Allah Almighty are frequent in today's world and can take many different forms, including disobedience to parents, lying, backbiting, slander, treachery, ignoring prayer, fury, violence, lack of patience, abusive language, and contempt for other human rights. These are not just the actions of Muslims in India; they also happen in countries where the majority of people are Muslims, such as Pakistan, which was established in the name of Islam. We should have followed Allah's instructions, demonstrated the sincerity of our faith, and thanked Allah for the great bounty that is life. But we disregarded religious and moral teachings, which is why we are presently facing adverse conditions. If we assess our behaviour from a moral and religious standpoint, we can notice that it has become more and more non-Islamic. rather than confronting and resolving these problems as Muslims, we are wasting time on meaningless subjects. We must acknowledge that our present conditions are the result of our actions. Thus, we should continuously remind ourselves of the Quranic verses stated above and seek guidance to alter our behaviour first. Remember that we should not put up with behaviour that involves anyone harassing, discriminating against, or mistreating Muslims because of their religion or faith. A hadith that states that you should treat someone nicely if they mistreat you must be followed. As Muslims, we maintain that all blessings in the world, including wealth, status and honour, health and physical well-being, peace and tranquillity, etc., are owned and preserved by Allah Almighty. Given that Allah Ta'ala is the proprietor and custodian of all blessings, contemplate whether anything can be appropriated without the consent of the All-Powerful, within whose realm neither theft nor force can occur. No, not at all! The conclusion is that pleasing Allah is the only way to go through challenges and obtain comfort and peace of mind. The first step to pleasing Allah Almighty is to ask for forgiveness. Following that, one needs to behave well and carry out good things. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. Part One: Mystical Mindset and Problem-Solving – Part 1 URL: https://newageislam.com/debating-islam/mystical-mindset-problem-solving-part-2/d/131858 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Artificial Intelligence to Help Win Electoral Battles

By Asad Mirza, New Age Islam 5 March 2024 The Fast Progress of AI And Generative AI In Recent Years Has Opened Many New Frontiers for The Humans to Scale New Heights in Various Fields, But A Darker Side of The Generative AI Might Be Used for Divisive Purposes in Global Electoral Battles In 2024. ----- AI is capable of almost anything, from predicting patterns to creating images, like this one. Image: Bing Image Creator ----- The manner in which the information technology has outpaced even our wildest dreams is manifest in the fast-paced growth of AI in technically all fields of human existence. The manner in which AI-generated content that can impersonate anyone with alarming accuracy has also set the alarms bells ringing. This when coupled with how this technological advancement could be misused for unlawful activities I also very scary. One domain which could be affected the most in particular using this technology is the manner in which it could be deployed political parties to influence their voters or malign their opponents. This technological advancement is known as Deepfakes. While developers could argue that their technology is evolving and mistakes are inevitable, the rapid rise of deepfakes, particularly those used for sexual harassment, fraud, and political manipulation, poses an existential threat to democratic processes and public discourse. Deepfakes could be exploited for non-consensual exploitation, financial deception, political disinformation or the dissemination of falsehoods, and they could endanger not only the integrity of individuals but also the very foundations of democratic societies. Further, they corrode trust, manipulate public sentiment, and have the potential to incite widespread chaos and violence. From 2019 to 2023, the total number of deepfakes surged by 550%, as revealed in the 2023 State of Deepfakes report issued by Home Security Heroes, a US-based organisation. With elections slated in more or less half of the world, the potential for deepfakes to sow discord and undermine trust in institutions is more significant than ever. Various efforts are underway to combat this threat. Initiatives like the “Tech Accord to Combat Deceptive Use of AI in 2024 Elections” at the recently held Munich Security Conference (MSC) represent a commendable effort to confront the challenges presented by deepfakes in electoral processes. By uniting leading tech companies, the accord presents a unified stance against malicious actors, showcasing a shared determination to address the issue. Beyond mere detection and removal, the agreement encompasses educational initiatives, transparency measures, and origin tracing, laying the groundwork for comprehensive and enduring solutions. However, the accord’s focus on the 2024 elections may overlook the on-going evolution of the deepfake threat, potentially necessitating adjustments beyond the specified timeframe. The efficacy of the accord also hinges on its ability to keep pace with the latest advancements. While the accord establishes guiding principles, it lacks concrete mechanisms for enforcement. Ensuring accountability among participating companies is essential for meaningful progress. Relying on self-regulation from tech companies raises concerns about potential biases in implementation, underscoring the need for transparent and impartial oversight. The era of the deepfake campaign has already begun. And as generative AI gathers ubiquity and sophistication, the fraying of social cohesion throughout the West in recent years may soon feel quaint by comparison. Rather than stoke outrage, tribalism, and conspiratorial thinking among voters, these new digital tools might soon breed something arguably much worse: apathy. Indian Scenario Deepfakes used to spread misinformation online using treacherous role of a rapidly evolving AI technology are particularly lethal for countries like India. The concern stems from some of the recent deepfake incidents. The concerns come after a series of recent deepfake incidents involving top Indian film stars and public figures. This prompted the government to work out a “clear, actionable plan” in collaboration with various social media platforms, artificial intelligence companies and industry bodies to tackle the issue. Reportedly, PM Narendra Modi has said that deepfakes were one of the biggest threats faced by the country, and warned people to be careful with new technology amid a rise in AI-generated videos and pictures. Meanwhile, Global Risks Report released by World Economic Forum in January 2024, warns that as polarisation grows and technological risks remain unchecked, ‘truth’ will come under pressure Emerging as the most severe global risk anticipated over the next two years, foreign and domestic actors alike will leverage misinformation and disinformation to further widen societal and political divides. The report further says that as close to three billion people head to the electoral polls across several economies – including Bangladesh, India, Indonesia, Mexico, Pakistan, the United Kingdom and the United States – over the next two years, the widespread use of misinformation and disinformation, and tools to disseminate it, may undermine the legitimacy of newly elected governments. The resulting unrest could range from violent protests and hate crimes to civil confrontation and terrorism. Misinformation and disinformation is a new leader of the top 10 rankings this year. No longer requiring a niche skill set, easy-to-use interfaces to large-scale artificial intelligence (AI) models have already enabled an explosion in falsified information and so-called ‘synthetic’ content, from sophisticated voice cloning to counterfeit websites. Moreover, in Western countries in particular, an even deeper governance issue might be playing even now. Basically, AI may also accelerate a decades-long erosion of civic engagement and social capital, particularly in liberal democracies - where citizens tend to be more secular and self-oriented and have smaller family networks than in other societies, like in the East. It is predicted that Generative AI will lead to even greater social fissures, by allowing more and more individuals to bypass complex human interactions and exchanges and contests of ideas that form the bedrock of democracy. In this background, the generative AI might echo your thoughts and will tell you what you want to hear, putting a complete end to human interactions, grasp and execution. This highlights the darker side of the generative AI in future yet to come. The citizen’s ideals, inputs and actions might be marred at the local, national and international issues and may force them to completely opt out of the normal civic life, by creating a false picture in their minds, akin to human being controlled by machines, though in the democratic scenario it will be the political leaders not machines, who’ll control the electorate through false narratives. Thus, it may portend an end of human intervention at all levels in all fields and manipulative leaders could use the generative AI to create empathy in their favour amongst the wider electorate and thus influence the outcome of electoral battles in a completely corrupt manner. ----- Asad Mirza is a Delhi-based senior political and international affairs commentator URL: https://newageislam.com/current-affairs/artificial-intelligence-electoral-battles/d/131850 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

No "Puja" On the Court Premises!

By Sumit Paul, New Age Islam 5 March 2024 This Country Is Fast Sinking into The Cesspool of Zealotry and Religious Obscurantism. Indians Are Neck-Deep in The Turdy Bilge of Extreme Religiosity. We're Constantly Inhaling the Offensive Miasma of It. ------ Supreme Court Judge Justice Abhay Oka has advised the legal fraternity to avoid “puja” (rituals) on the court premises and urged them to start any work by bowing down before a copy of the Constitution of India. Kudos to the SC judge for removing the patina of false secularism, a veneer in India, by advising the legal fraternity to avoid this pooja and that pooja on the court premises. This must be extended to all educational institutes and establishments in the country where lighting a lamp with a prayer to the deity or deities, Saraswati, Ganesh (now even Shivaji) is a de rigueur. Stop it forthwith. A few years ago, when India's top-notch Astro-physicist and writer Dr J V Narlikar presided over Marathi Sahitya Sammelan, he avoided going in person as there has been a tradition of worshipping Saraswati and lighting a lamp before the function. The Cambridge-educated non-believer, Dr Narlikar didn't like this silly display of religiosity during an intellectual and creative occasion. I've seen Saraswati's idol installed at varsities and colleges in India. This is exasperating. There're students of other faiths as well. Do they believe in Saraswati? Are they willing to accept that she's the goddess of knowledge and Ganesh, the god of wisdom? Even many rational Hindus don't believe in this balderdash. In the western mythology, esp. Pagan Greek Mythology, Minerva was the goddess/symbol of knowledge. But nowhere at any university in Greece, will you get to see Minerva's statue on the college or University campus. Visit Athens University. The statutes of great Greek philosophers and writers adorn the campus. Replicas of Socrates, Plato, Aristotle, Diogenes among others are there, not any damn god or goddess. Whenever I'm invited by any institute anywhere in India, I make it a point that I won't go through any religious rigmarole like lighting a lamp or bowing to any fictional god, goddess, 'revered' saint or Raja-Maharaja. Even prayers from all schools must be done away with to do justice to the term secularism in the broadest sense of it. This country is fast sinking into the cesspool of zealotry and religious obscurantism. Indians are neck-deep in the turdy bilge of extreme religiosity. We're constantly inhaling the offensive miasma of it. I hope the SC judge's sane advice will at least make a few people think in a rational and non-religious manner. ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/puja-court-premises-religion/d/131854 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

A Riddle, Who I Called Sahir: Amrita Pritam

By Sumit Paul, New Age Islam 4 March 2024 Ek Mu'amma Jise Main Sahir Kahti Thi Amrita Pritam Hazaar Barq Gire, Laakh Aandhiyaan Utthein/Vo Phool Khil Ke Rahenge Jo Khilne Wale Hain (Let a number of blitzkriegs strike and tempests rage/ The flowers, destined to bloom, will finally bloom). (Sahir Ludhianvi, Amrita Pritam/ File Photo) -------- Sahir Ludhianvi's famous couplet never loses its power and potential to boost up the drooping morale of demoralised souls. Sahir's own life and his rise as the foremost poet-lyricist in the history of Hindi film music will vindicate this couplet. Setbacks and an unloving draconian father couldn't dampen Sahir's resolve and determination and he achieved what he was destined to achieve. Sahir wrote at the age of 21, "Manzil Mil Hi Jaati Hai Uss Shakhs Ko/ Justajoo-e-Manzil Mein Paaon Jis Ke Thakte Nahin" (He eventually reaches his destination whose steps are never tired and ponderous). Life is all about taking the bull by the horns. Setbacks in life serve as facilitators and catalysts to march on. Every individual has a specific destiny and he or she eventually realizes it against all odds. We're not puppets in the hands of destiny but puppeteers who can operate and decide the course of destiny. The indomitable human spirit ultimately triumphs. Sahir once told an interviewer that Talkhiyan (Bitterness, 1945), his first published work in Urdu, was his way to tell the destiny that, 'Tu Laakh Sitam Dhaa Mujh Par / Roshnai Qalam Ki Kabhi Sookhegi Nahin ' (You can heap lakhs of torments and setbacks upon me / The ink of my pen will not dry up). Sahir was an enigma. He invited sorrows, loved their company and hobnobbed with them. It was like, Khushi Bhi Aati Hai Toh Aansoo Ban Ke Aati Hai (Even if joy comes, it comes in the form of tears). A very private person, Sahir was almost a recluse, if not an outright misanthrope. He loved his own company. Composer Ravi Shankar Sharma, with whom he teamed up for many movies, once told me that Sahir would often ask him smiling wryly, "Kya Khud Se Zyada Kabhi Kisi Ko Chaha Maine" (Have I loved anyone more than I've loved myself?). That's why, despite many women crowding his life, Sahir couldn't live permanently with anyone. A Pakistani scholar told me that Sahir's life was a case study in solitude. A chain-smoker, Sahir wrote, "Dhuein Ki Maanind Hai Hayaat Meri/ Be-Nuqoosh Ghul Jaaye Jo Fiza Mein" (My life is like smoke/ It gets absorbed into the air, leaving no traces behind). This couplet birthed the immortal 'Main Zindagi Ka Saath Nibhata Chala Gaya/ Har Fikra Ko Dhuein Mein Udata Chala Gaya,' Film: Hum Dono, Rafi, composer, Jaidev Verma, 1961). By the way, I didn't get this couplet in any of his collections. The editor of a Pakistani Urdu daily sent this to me in 2009. If anyone has come across the preceding couplet to Main Zindagi Ka Saath, do let me know. Fifty-nine is no age to go but, Sahir was getting disillusioned with life and his own poetry in films. The overall standard of music and lyrics also began to decline in the 70s. The demise of his friend Rafi on July 31, 1980 proved to be the final nail in the coffin and he too followed suit on October 25, 1980. Amrita Pritam summed up the life and persona of Sahir when he breathed his last: Ek Mu'amma Jise Main Sahir Kahti Thi (A riddle, who I called Sahir). Sahir indeed was a conundrum. Sahir Ludhianvi's birth anniversary falls on March 8. ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/riddle-sahir-ludhianavi-amrita-pritam/d/131849 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Unlocking the Power of Allusion in the Qur’an and its Interpretational Implications

By Adis Duderija, New Age Islam 2 March 2024 The Qur’an, As The Holy Scripture Of Islam, Is A Remarkable Literary Piece. Its Messages And Intricate Linguistic Features Continue To Captivate And Inspire Millions Of Believers Around The World. Among Its Many Literary Techniques, Allusion Stands Out As A Powerful Tool Employed By The Qur’an To Connect With Its Audience And Activate Their Prior Knowledge. ------ The Qur’an, as the holy scripture of Islam, is a remarkable literary piece. Its messages and intricate linguistic features continue to captivate and inspire millions of believers around the world. Among its many literary techniques, allusion stands out as a powerful tool employed by the Qur’an to connect with its audience and activate their prior knowledge. This essay aims to explore the significance of allusion in the Qur’an and its interpretational implications, highlighting its ability to engage with readers on a deeper level and harness the power of their existing knowledge and requiring a contextualist , intertextual and symbolic interpretational approach to the Qur’an. The Power of Allusion Allusion refers to the indirect reference to a person, event, or concept that the audience is expected to recognize and understand. In the context of the Qur’an, allusions serve a dual purpose. Firstly, they establish a connection between the text and the reader, creating a sense of familiarity and relevance. Secondly, allusions tap into the reader’s prior knowledge, activating their intellectual and emotional faculties, and facilitating a deeper comprehension of the message being conveyed. By employing allusion, the Qur’an acknowledges the existence of a shared cultural and intellectual heritage among its audience. It assumes that readers possess a certain level of knowledge and understanding, enabling them to decipher the implied meanings and draw connections between various passages. This recognition of the audience’s prior knowledge not only enhances their engagement with the text but also empowers them as active participants in the interpretive process. The Qur’an as an Allusive Text Throughout the Qur’an, we encounter numerous instances of allusion that invite readers to draw upon their prior knowledge. These allusions range from references to biblical stories and figures to historical events and cultural practices prevalent at the time of revelation. By evoking familiar narratives and symbols, the Qur’an establishes a bridge between the divine message and the lived experiences of its audience. For example, the story of Prophet Adam and his expulsion from Paradise serves as an allusion in the Qur’an, reminding readers of the consequences of disobedience and the inherent vulnerability of human nature. Similarly, the mention of the Israelites’ exodus from Egypt and their subsequent trials in the wilderness resonates with the audience’s understanding of liberation and the hardships encountered in the pursuit of freedom. By alluding to these well-known stories and historical events, the Qur’an not only reinforces moral lessons but also encourages reflection and introspection. Readers are prompted to connect the dots, discern patterns, and extract timeless wisdom from the narratives presented. This engagement with prior knowledge allows for a more profound and personal understanding of the Qur’anic message. Activating Prior Knowledge The activation of prior knowledge through allusion in the Qur’an is not a passive or superficial process. Rather, it serves as a catalyst for intellectual and spiritual growth. When readers are prompted to recall and reflect upon their existing knowledge, they are challenged to critically analyse their beliefs, values, and actions in light of the divine guidance presented in the Qur’an. Moreover, the activation of prior knowledge fosters a sense of continuity and connectedness with the broader Judeo-Christian tradition. By recognizing shared symbols, stories, and values, readers become part of an ongoing conversation that spans centuries and traverses cultures. Interpretational/Hermeneutical Implications of Allusions in the Qur’an: The quality of allusion in the Qur’an carries significant hermeneutical implications, shaping the interpretive process and influencing the understanding of the text. These implications can be explored from several angles: 1. Contextual Understanding: Allusion in the Qur’an necessitates a contextual approach to interpretation. The audience’s prior knowledge, cultural background, and historical context become crucial in deciphering the intended meanings of the allusions. Hermeneutically, this underscores the importance of considering the socio-historical context of revelation and the cultural milieu in which the Qur’an was received. 2. Intertextuality: Allusion establishes intertextual connections between different parts of the Qur’an and between the Qur’an and other religious texts, most notably those associated with Late Antiquity Christian sectarian context. It recognizes the interconnectedness of divine revelations and invites readers to examine the broader scriptural context for a more comprehensive understanding. This intertextual approach has hermeneutical implications, emphasizing the need to study the Qur’an in conjunction with other religious texts to gain deeper insights into its teachings. 3. Personal Engagement: Allusion encourages personal engagement with the text, as readers are prompted to draw upon their own knowledge and experiences. This participatory aspect of interpretation challenges the notion of passivity and encourages readers to actively construct meaning and apply the lessons of the Qur’an to their own lives. Hermeneutically, this highlights the ( inter)-subjectivity of interpretation and the importance of individual reflection and introspection. 4. Multidimensional Interpretations: Allusion often allows for multiple layers of interpretation. The Qur’an’s use of allusion enables diverse readings that accommodate different levels of knowledge and understanding among its audience. This hermeneutical flexibility acknowledges the richness and complexity of the text, fostering a pluralistic interpretive landscape that accommodates various perspectives and approaches. For example, scholarship has shown that the Qur’an can sustain and support both feminist and patriarchal interpretations. 5. Symbolic and Allegorical Meanings: Allusion in the Qur’an frequently employs symbolism and allegory, conveying deeper meanings beyond the literal level. This hermeneutical aspect calls for a nuanced approach to interpretation, recognizing the potential for symbolic and metaphorical interpretations alongside literal understandings. It encourages readers to delve beneath the surface and explore the spiritual and moral dimensions of the text. Islamic mysticism has often approached the Qur’an from this perspective. 6. Dialogical Interpretation: Allusion fosters a dialogical interpretive process by engaging readers in a conversation with the text and the broader interpretive tradition.. The recognition of shared symbols and narratives cultivates a sense of community and encourages dialogue and engagement with diverse interpretations. This hermeneutical aspect underscores the importance of respectful engagement and the value of collective wisdom in understanding the Qur’an. Conclusion The allusive nature of the Qur’an plays a very important role in understanding its messages and teachings. Through allusion, the Qur’an establishes a rapport with its audience, recognizing and activating their prior knowledge. By drawing on familiar narratives and historical events associated with the broader Judeo-Christian tradition , the Qur’an encourages readers to reflect, introspect, and seek deeper meanings. It facilitates a dialogue between the sacred text and the individual’s intellectual and emotional faculties, that can lead to personal spiritual growth and a greater understanding of the moral and spiritual dimensions of Islam. The hermeneutical implications of the quality of allusion in the Qur’an are multifaceted. The quality of allusion in the Qur’an necessitates a contextual understanding, invites intertextual exploration, encourages personal engagement, allows for multidimensional interpretations, incorporates symbolic and allegorical meanings, promotes continuity and adaptability, and fosters dialogical interpretation. These implications highlight the dynamic nature of Qur’anic interpretation and emphasize the importance of engaging with the text holistically, considering its historical context, intertextual connections, and the diverse perspectives of its readers. ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are ( co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://newageislam.com/debating-islam/allusion-quran-interpretational-implications/d/131833 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Kerala High Court Judgement On Women's Entry Into Masajid Has Islamic Scriptural Support

By Grace Mubashir, New Age Islam 2 March 2024 The Orthodox Criticism Against Women's Entry Into The Masjid Is Not Validated In Islam According To Scriptures Main Points: 1. The entry of Muslim women into mosques must emerge as a necessity for women themselves 2. In the context of the Supreme Court's decision allowing women to enter Sabarimala, some demanded that if the courts intervene in religious matters for women's equality and protection of rights, they should also intervene in the matter of Muslim women 3. None of the scholars or Imams of the Madhabs have unconditionally stated that ladies should be prevented from the mosque ------- (File Photo: Representative) ------- When I visited Malaysia last year, one of the striking sights was women-friendly Masajid. Like men, women come to Masajid for prayers and participate in all religious activities. In India due to the obscurantist orthodox practice of Islam, women's entry into Masajid has been banned, although nowhere in the scriptures such prohibitions could be found. In India, courts facilitate the due rights of Muslim women, which is banned by orthodox and regressive sections of society. Women's entry to Masajid, is under the Supreme Court’s review. But local courts in Kerala have ruled in favour of the issue. Judgments of Thalassery District Court in 1998 and Kerala Waqf Tribunal in 2006 based on Islamic principles can be considered important in the interventions related to protection of women's rights. What distinguishes the above judgments from the judgments of various courts in recent years regarding Muslim women is that the court went beyond mere logic and common sense and based on the basic tenets of the religion, respecting the feelings of the believers engaged in an effort to find the truth. A facility enjoyed during the Prophet's time would have been lost somewhere in history and then it would have been inherited. But the court judgments indicate that the reform movements were able to correct this traditionalism which is contrary to the basic principles of Islam and make a new awakening possible. There is relatively little academic historical research beyond religious debates on Muslim women's Masjid attendance. Navin Ridath's study ‘Women in the Mosque: A Historical Perspective’ attempts, at least on a small scale, to investigate the rights given by the Prophet to women. Some of these discussions can also be seen in the historical research of Muslim feminists. Judgments of Thalassery District Court in 1998 and Kerala Waqf Tribunal in 2006 based on Islamic principles can be considered important in the interventions related to protection of women's rights. What distinguishes the above judgments from the judgments of various courts in recent years regarding Muslim women is that the court went beyond mere logic and common sense and based on the basic tenets of the religion, respecting the feelings of the believers engaged in an effort to find the truth. A facility enjoyed during the Prophet's time would have been lost somewhere in history and then it would have been inherited. But the court judgments indicate that the reform movements were able to correct this traditionalism which is contrary to the basic principles of Islam and make a new awakening possible. None of the scholars or Imams of the Madhabs have unconditionally stated that ladies should be prevented from the mosque. In the end, some of the Imams would say that young ladies should not be permitted, but this is contrary to what the Prophet has commanded. The entry of Muslim women into mosques must emerge as a necessity for women themselves. Women still need to wake up and legally face the clerical actions that deny a right granted by Islam and enjoyed by Muslim women since the time of the Prophet for some childish reasons. Women should also exercise caution in enforcing the rights they have obtained through the courts. Scriptures Support Women's Entry Into Masajid The mosques, which are the house of Allah, do not belong to anyone. No one has the right to forbid worshipping there. Allah says: Who is the greatest transgressor among those who hindered the glorification of His Name in the mosques of Allah and sought their downfall? They were not allowed to enter those mosques except with fear. They have contempt in this world. In the Hereafter, there will be a severe punishment. (Al-Baqarah: 114) Women have come to mosques since ancient times to worship Allah. Look at what Allah says to Maryam (R.A.), the one who is mentioned in the Holy Qur'an as an example for the Muslims of the world. O Mary, be obedient to your Lord and prostrate and kneel with those who kneel (Al-Imran 43). O Mary, fear thy Lord, and prostrate thyself, and bow thy head with those who bow their heads. (Al-Imran: 43) Here Allah instructs Mary to pray with those who are praying in the mosques. Tafseer Ibn Kathir explains this verse and says: اي: كوني منهم means that you perform as one of them. (Tafseer Ibn Kathir: 363) Tafseer Bailawi, which is taught in mosques, says: عمرت بالصلاة في الجمعة They were commanded to pray in congregation. (Tafseer Bailawi: 1/38) Thus Tafseer Al-Khazen says: Rather, he said: Kneel with the kneeling men, and he did not say: with the kneeling women, because the word “kneeling” is more general and includes men and women, and praying with the men is better and more complete. It was said that its meaning is like the action of those who kneel, and it was said: What is meant by it is prayer in congregation, meaning he prayed with the worshipers in a group. (Tafsir Al-Khazen (1/347)) Maryam, you did not say bow with the women who bow, but with those who bow (masculine plural). Because it includes men and women. Praying with men is best and most perfect. It means to do as those who pray and participate in congregational prayer with those who pray. (Tafseer Khasin: 1/347) Islamic Shariah has never prohibited women from going to the mosque and performing worship. On the contrary, the documents teach that during the time of the Prophet (PBUH) and after his time, many Muslim women went to the mosque. A few proofs are given below: On the authority of Ibn Umar that the Messenger of God said, “Do not prevent God’s handmaids from the mosques of God.” (Sahih Muslim 1018) Narrated by Ibn Umar (RA): The Prophet of Allah (PBUH) said: Do not forbid the servants of Allah from the mosques of Allah (Muslim: 1018). (On the authority of Salim, on the authority of his father, on the authority of the Prophet, “If the woman of one of you asks permission to go to the mosque, let him not prevent her.” (Sahih Al-Bukhari: 5238) Salim (may Allah be pleased with him) narrated from his father: The Prophet of Allah (may peace be upon him) said: If the wife of one of you asks for permission to go to the mosque, do not prevent her (Bukhari: 5238). (On the authority of Ibn Umar, he said: The Messenger of God said, “When your women ask permission to go to the mosques, then give them permission.” (Musnad Ahmad: 5211) Narrated Ibn Umar: The Prophet of Allah (SAW) said: If your wives ask for permission to go to the mosque, give them permission. (Ahmad : 5211) (On the authority of Ibn Umar, may God be pleased with them both, on the authority of the Prophet, who said, “When your women ask permission to go to the mosque at night, then give them permission.” (Sahih Al-Bukhari 865) Narrated Ibn Umar: The Prophet of Allah (may peace be upon him) said: If your wives ask permission to go to the mosque at night, grant them permission. (Bukhari: 865) On the authority of Ibn Omar, he said: A woman of Omar was witnessing the morning and evening prayers in congregation in the mosque, and she was told, “Why did you go out when you knew that Omar He hates that and is jealous. She said, “And what prevents him from forbidding me?” He said, “The saying of the Messenger of God prevents him: Do not prevent God’s female servants from the mosques of God.” (Sahih Al-Bukhari: 900) Narrated by Ibn Umar (RA): A wife of Umar (RA) used to come to the mosque to pray Subah and Isha prayers in congregation. Then they were asked. Umar (RA) knows that you don't like going to the mosque and hates it, so why are you going? They immediately asked back. But then what is the obstacle for Umar himself to be banned? Abdullah said: Umar is hindered by the saying of the Prophet that the maidservants of Allah should not be prevented from the mosques of Allah. (Bukhari: 900) Even after the verse of hijab, Prophet did not prohibit women from Masjid entry. when the Prophet (PBUH) married Zainab (PBUH), the daughter of Jahsh, when the people invited to the feast did not go out, etc., when the Prophet (PBUH) had a hard time, the 53rd verse of Surat al-Ahzab of the Holy Qur'an was revealed: O you who believe, do not enter the houses of the Prophet unless he (invites you) to a meal (and you receive consent). Do not be those who watch it (food) being cooked. But if you are invited, go through. If you eat, leave. You should not be amused by the news. Indeed, all of that annoys the Prophet. But he is ashamed (to say that) to you. Allah is not ashamed of the truth. Ask them (the Prophet's wives) about something from behind. That is purer for your hearts and theirs. You must not disturb the Messenger of Allah. And you shall never marry his wives after him. Verily, that is a solemn matter with Allah (Ahzab: 53). After narrating this incident, Imam Bukhari (RA) says: وَأُنْزِلَتْ آيَةُ الْحِجَابِ (صحيح البخاري : 4794) And the verse of Hijab was revealed. (Bukhari : 4794) Tafseer Ibn Kathir explains this verse and says: إذا آية الحجاب (تفصير ابن كتير 3/607) This is the verse of Hijab (Tafseer Ibn Kathir : 3/607) Scholars are of the opinion that this event took place on the 3rd or 5th of Hijra. However, the traditionalists cite verses 32 and 33 of Surat al-Ahzab as the verse of hijab. “Wives of the Prophet, you are not like any other women. If you are virtuous you should not speak (to others) in a persuasive tone. Then the one who has disease in heart may feel lust. Say the right thing. And keep yourselves in your houses. Do not put on a show of beauty like the beauty show of the old age of ignorance. You should perform Salat regularly, give Zakat and obey Allah and His Messenger. O Household (of the Prophet)! Allah only intends to remove the evil from you and purify you properly. (Ahzaab: 32,33) In all the above verses, the manners to be observed at home and outside are taught. Besides, it is not possible to find a verse in the Book of Allah or in the Holy Sunnah of the Prophet (PBUH) that forbids the one who goes to the mosque to wear clothes according to the conditions prescribed by Islam. Many people have assumed that the ayah of hijab is a verse that the mosque forbids Muslim women. The rules to be followed when going out for all purposes are the same rules that women should follow when going to the mosque. Do not use perfume in such a way that the body parts are not visible, dress in a way that does not attract people, and go out without mixing with other men. Along with that, they should go to the mosque with complete devotion and modesty. On the authority of Abu Hurairah, he said: The Messenger of God said: “Any woman who burns incense will not witness the afterlife with us.” (Sahih Muslim 1026 Narrated Abu Huraira: The Prophet (PBUH) said: If any woman has used perfume, she should not join us in the Last Night Prayer. (Muslim : 1026) The Wives Of The Prophet (PBUH) Also Went To The Mosque It can be seen in the documents that during the time of the Prophet (PBUH) and his death, the wives of the Prophet (PBUH) used to go to the mosque to pray and perform I'tikaf (staying in Masjid). Aisha (RA) and Zainab (RA), the wife of the Prophet (PBUH), used to perform I'tikaf in the mosque (Bukhari:2033, Muslim:2848). Aisha, may God be pleased with her, said: The women of the believers would witness the dawn prayer with the Messenger of God, wrapped in their cloaks, and then they would go back to their homes when the time was spent. No one from the unknown knows the prayers. (Sahih Al-Bukhari 578) Aisha (may Allah be pleased with her) said: Indeed, the believing women used to attend the Subh prayer with Rasulullah (may peace be upon him) wearing their veils. After Namaz they return home. No one recognized them because of the darkness. (Bukhari: 578) Explaining this hadith, look at what Imam Ibn Hajar Asqalani says: In the hadith, it is recommended to hasten the morning prayer at the beginning of the time and it is permissible for women to go out to the mosques to witness the prayer at night. It is taken from Its permissibility during the day is more appropriate, because at night there is more uncertainty than during the day (Fath al-Bari by Ibn Hajar (2/360). In this hadith, it is Sunnah to perform Subh prayer at its earliest time, and women may go out to the mosque for prayer at night. Thus, it is understood that one can go to the mosque for prayers even during the day, while there is more possibility of doubt during the day and night. (Fathulbari : 2/360) Even after the death of the Prophet (PBUH), the wives of the Prophet (PBUH) used to pray in the mosque and sit in I'tikaf. On the authority of Aisha, may God be pleased with her, the wife of the Prophet, that the Prophet used to seclude himself during the last ten days of Ramadan until God took his life, and then his wives secluded themselves from (Sahih Al-Bukhari: 2026 and Muslim: 2841) Aisha (may Allah be pleased with her) reported that I'tikaf used to be in the last ten days of Ramadan until the Prophet (peace be upon him) passed away. After he left this world, his wives also sat in I'tikaf. (Bukhari: 2026, Muslim: 2841) I'tikaf is valid only in the mosque. This is clear even in the books of the Shafi'i Madhhab. I'tikaf is only valid in a mosque. Juma’a Mosque is the best. There is no harm in leaving some of the limbs outside the mosque. I'tikaf is not Sahih at home or any other place prepared for prayer except in the mosque. Is Home Better? They want women to stay at home. But Allah and the prophet did not stop women from going out for the purposes of prayers, Tawaf, Hajj and Umrah. Even if the hadith that says it is better for women to pray in mosques is to pray in their homes, none of them teach that praying in mosques is haram. If such hadiths were authentic, the beloved wives of the Prophet (PBUH) would not have gone to the mosque. But read above the hadith that they not only went to the mosque but also sat in Itikaaf in the mosque. Women have been participating in Juma’a and Jama'at since then and in the Madina mosque, which was built for the first time in the world to worship Allah. So what evidence is there for this empty argument of all Muslims? What does Imam Shafi'i (RA) say? All the books of the Shafi'i Madhhab, from Ten Kitab to Al-Umm, the shortest book, state that it is permissible for women to go to mosques attended by men and participate in Jama’ah congregations. In Book Ten it says: ويكره حوزر المسجد لمشتهاة وشابة لا غيرهما عند امن الفتنة (عشرة كتب : PAGE : 7 Attendance at the mosque is not recommended for those who are desirable in appearance and young women. This was said when they were not afraid of destruction. Here it is only Karahat (unpleasant). It is not haram even for young women to attend the mosque. Non-young women are also allowed. However one can find many quotations from the authoritative scholars of the Shafi'i Madhhab in Nawawi where they say that all are permissible among women. وَيَقِفُ خَلْفَهُ الرِّجَالُ ثُمَّ الصِّبْيَانُ ثُمَّ النِّسَاءُ (شرح المشيل على المنهاج (1/312) Men should line up behind the imam first, then boys and then women. (Mahalli :1/312) ويقف خلف الإمام الرجال, تم الصبيان, تم النساء. (فتح المعين (2 / 32) The men should stand behind the imam first, then the children, then the women (Fathul Mu'een: 66) آذا عرادت مرونة حوزر الجمعة فهو كحدورها لساير الصلوات (المجموعة 4 496 If women intend to participate in the Jummah prayer, they must come with the condition that they must follow when they come for the other prayers. (Sharhul Muhaddab Vol. 4 pg:496) ولا احب لواحد ممن له ترك الجمعة من الاحرار لعزر ولا من النساء غر العربين والعبيد أن يسلى الظر حتي ينصرف الامام… لانه لعله يقدر على إتيانها الجمعة فيكون إتيانها خيرا له ( المم : 1 / 219) Jummah is not compulsory for free men, those who are free, and those who are minors, I do not like women and slaves to pray Zuhr except after the imam performs Juma’a and retires from it because it is best for them to attend Juma’a if their hindrance is removed. (Al-Umm: 1/219) Allow Women To Become Part Of Muslim Society It is established with enough proofs that it is permissible for women to go to the mosque and participate in the Juma‘a congregational prayers, the Eid prayers, and the eclipse prayers while wearing Islamic dress. No need to quote them all at length. It also indicates that it is ready to produce full evidence if required. In short, it is not possible for anyone to show that it is haram for Muslim women to go to mosques and participate in congregational prayers by following the requirements of Islam in the Holy Qur'an, in the hadith of the Prophet (PBUH), or what Imam Shafi'i (RA) said. Allowing entry for women to mosques has been a topic of discussion and debate in many communities and countries. Some mosques already welcome women for prayers, while others have separate prayer areas or times designated for women. Advocates for gender-inclusive mosque access argue that it promotes equality and fosters a sense of belonging for all members of the community. It also aligns with principles of diversity and inclusion within religious spaces. However, decisions regarding mosque policies often depend on the traditions, cultural norms, and interpretations of religious texts within each community or denomination. It's important for communities to engage in respectful dialogue and consider the diverse perspectives and needs of all members when addressing this issue. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://newageislam.com/islam-women-feminism/kerala-hc-judgement-masajid-islamic-scriptural/d/131832 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Report Categorizes Anti-Muslim Hate Crimes As Communal Riots, Hate Speeches, Hindu Vigilantes, State Funding Of Hindu Religious Activities, Demolition Drives

By Syed Ali Mujtaba, New Age Islam 2 March 2024 It is not even two months in 2024; there are numbers of anti – Muslim hate crimes reported from different parts of the country. The Centre for Study of Society and Secularism Mumbai has come out with a report on the communal situation in India, since January 2024. The centre has listed the hate crimes against Muslims and categorized them as communal riots, hate speeches, Hindu vigilantes, state funding of Hindu religious activities, demolition drives, etc. Communal riots – Five communal riots have taken place in January 2024. They are directly related to the Pran Pratisthan event held in Ayodhya on January 22. Out of the five communal riots, two were reported in Mumbai, one in Nagpur, one in Vadodara, and one in Shajapur in Madhya Pradesh. All these riots took place in the BJP-ruled states. The communal riots in Mira Road, Mumbai had origin in local tension where scuffle gave way to stone pelting resulting in Municipal Corporation stepping in to use bulldozers. The Corporation bulldozers demolish about 15 structures in the Muslim-dominated area on Mira Road. In the incident, more than nine persons were injured. The second incident took place in Thane, near Mumbai. Here stones were pelted by miscreants at a vehicle rally taken out on the occasion of Ram temple consecration in Ayodhya. A clash broke out between members of two communities and several people were injured in the ensuing clashes. The communal riot in Nagpur took place in the Garib Nawaz Nagar locality where an altercation between members of two communities took place to celebrate the consecration event in Ayodhya. This led to a scuffle between two communities in which 12 persons were injured. In Bhoj, Vadodara communal riot took place on January 22 after stones were allegedly pelted on a procession, Shobha Yatra, to celebrate the idol consecration in the Ram temple at Ayodhya. In Shajapur, Madhya Pradesh communal riot took place on January 8, when participants of a religious procession were allegedly pelted with stones leading to clashes where several persons were injured. Hate Speeches: According to the CSS report, there were seven instances of hate speeches reported in January. These speeches broadly called for the demolition of mosques made baseless allegations of love jihad, boycott of halal certification meat, use of bulldozers against Muslims, and called for stricter action against Muslims. The hate speeches were made by BJP leaders, MLA T Raja and MLA Nitesh Rane in Solapur and Mumbai in Maharashtra, MLA Geeta Jain in Mumbai, and Anantkumar Hegde, BJP Member of Parliament and BJP leader KS Eshwarappa from Karnataka. Government funding Hindu Religious symbols: The government in the BJP-ruled states has shown its largesse to spend public funds on the promotion of heritage associated with Hindu gods and symbols. Some of the examples include the curating of a wax museum in Ayodhya on the theme of Ramayana. In Chhattisgarh ‘Shri Ramlalla Darshan (Ayodhya Dham)’ scheme has been launched and in Puri, the Odisha Parikrama project has got started through public money. The Municipal Corporation of Ayodhya allotted 2.5 acres for setting up the “Ramayana Wax Museum” in a 7-crore project floated by the UP government. There will be about 100 life-size wax statues of all the important characters from Ramayana. The first phase will depict 30-35 scenes from Ram Katha, including Sita’s Swayamvar, Vanvaas, and Lanka Dahan. In Chhattisgarh, the state government has announced that it will roll out the ‘Shri Ramlalla Darshan (Ayodhya Dham)’ scheme, under which 20,000 people from the state will be taken to Ayodhya in UP every year, free of cost, for a visit to the newly constructed Ram Temple. In Odisha, the government is set to inaugurate an ambitious “Shree Mandira Parikrama” project of Rs 800 crore. This heritage corridor is planned around Puri’s renowned Jagannath Temple which is aimed at improving infrastructure for visiting devotees. The Parikrama project includes a 75-metre corridor surrounding the Jagannath temple complex, which will provide pilgrims with a “visual connection” with the temple. The Odisha government has planned to mobilize around 10,000 people daily for a month to visit the Parikrama Project. Public Holiday- Ten BJP-ruled states- Maharashtra, Gujarat, Assam, Chhattisgarh, Madhya Pradesh, Goa, Uttar Pradesh, Haryana, Rajasthan, and Tripura and AAP-ruled Delhi, declared a complete holiday or half-day holiday on January 22 to celebrate the Pran Pratisthan ceremony in Ayodhya. This implied that schools, colleges, and government offices amongst other state establishments remained closed on that day. Some of these state governments also prohibited the sale of non-vegetarian food items, meat, and alcohol on that day. Hindu Vigilante activity- There was a significant spurt in Hindu vigilante during January 2024. In Uttar Pradesh’s Shahjahanpur district, there was an alleged incident of removing a green flag from a mosque and replacing it with a saffron flag on January 23. In a similar incident, eleven miscreants hoisted saffron flags atop a mosque in the Tajganj area of Agra district during a Shobha Yatra on January 22. Demolition of Muslim property: It is seen that Hindu leaders were at the forefront of inciting local tensions into a big communal riot leading to bulldozers stepping in to demolish Muslim homes using the pretext of illegal encroachments. Apart from the Mira Road demolition in Mumbai, there was a report of demands for the demolitions of Muslim properties in Panvel, where communal tension prevailed on January 22. On February 8, 2024, violent clashes erupted in Haldwani, Uttarakhand, following the court order to demolish an unauthorized madrasa and a mosque situated in the predominantly Muslim-inhabited area. The municipal authorities demolished the Muslim religious structure claiming they were illegal construction. The consequent clash between the residents and the police claimed five lives and left over 100 injured. Reclaiming Muslim Sites- An alarming trend of reclaiming Muslim places of worship has been seen after the Pran Pratisthan event. Soon after the event in Ayodhya, a Varanasi district Court ordered allowing puja inside the Gyanvapi mosque in its “Vyas Tehkhana.” Thereafter, the Shahi Idgah case flared up in Mathura. The place is now peddled as Krishna's birthplace and is being reclaimed by the Muslims in a bid to convert it into Krishna Janmasthan. In the same vein mentioned may be made about Maharashtra, Chief Minister Eknath Shinde announced to "liberate" Haji Malang Dargah in Mumbai and convert it into a Hindu site. In this election year, more such incidents are waiting to happen. It is seen that the BJP gains significantly from such religious polarization. What is apparent that Muslims may have no respite from hate crimes in 2024. ------ Syed Ali Mujtaba is a journalist in Chennai. URL: https://newageislam.com/current-affairs/muslim-hate-crimes-riots-hindu-vigilantes-religious-demolition/d/131831 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Let Ghazals Remain Ghazals - Who Want To Understand Will Learn Urdu

By Sumit Paul, New Age Islam 2 March 2024 'Jise Samajhna Hoga, Vo Urdu Seekh Lega' ----- I'm reading Urdu, English and Bengali newspapers that are all praise for the late Pankaj Udhas' 'beautiful' Ghazals that are bereft of difficult Urdu words. Yours truly has also written an article in English on the late maestro, highlighting his role of purging Ghazals of Urdu and Persian words. While I appreciate the endeavours of Pankaj Udhas, Anup Jalota, Rajendra and Nina Mehta, among others as they tried to simplify Ghazals for the masses, I've always felt that somewhere the purity of Ghazals is being compromised in this way. Ghazals were written in other languages as well. Rumi, Hafiz and Saadi Shirazi of Persia in Persian; Yunus Emre, Fuzûlî and Nesimi of the Ottoman Empire wrote Ghazals in Turkish; Mirza Ghalib and Muhammad Iqbal of North India penned their exquisite Ghazals predominantly in Urdu; and Kazi Nazrul Islam of Bengal wrote them in Bengali. Dushyant Kumar Tyagi and Hanumant Naidu wrote excellent Ghazals in Hindi. Nagpur's Suresh Bhatt wrote Marathi Ghazals. But I'm afraid he massacred them because Marathi, being a rather uncouth tongue, is not suitable for Ghazals. Amar Palanpuri experimented with the Ghazal format in Gujarati and the brilliant Agha Shahid Ali introduced the Ghazal genre to English poetry. But classical Ghazals written by Ghalib, Daagh, Momin, Mir, Ahmad Faraz, Faiz and Firaq with Urdu, Persian and Arabic words will always be appreciated by those who love Urdu and Ghazals. In short, they'll continue to enthral the purists. The politicization of Urdu has witnessed the relegation of this mellifluous language to Hindustani. What's Hindustani? I call it a mongrel. Urdu is Urdu and Hindi is Hindi. No need to bridge the two. This attempt of linguistic bridging has harmed both Urdu and Hindi. It's like, 'Na Khuda Hi Mila, Na Visaal-e-Sanam/ Na Idhar Ke Rahe, Na Udhar Ke Hum.' This unnecessary simplification has resulted in the overall mediocrity of today's songs and Ghazals. 'Poets' not knowing Urdu and prosody are writing Urdu Ghazals and killing the spirit of Urdu as well as Hindi. Let Ghazals remain Ghazals with naturally difficult Urdu, Persian and Arabic words. Don't try to replace them with Hindi words. That'll be tantamount to committing a linguistic molestation, if not downright rape. 'Kyon Kar Main Giraaoon Meyaar Apna, Duniya Ki Khaatir / Jise Samajhna Hoga, Vo Urdu Seekh Lega' (Why should I lower my standard down for the sake of the world?/ Who wants to understand (me), will learn Urdu). ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/ghazals-learn-urdu/d/131834 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Muslims Are Being Specifically Targeted In A Hindu’ Rashtra

By Sumit Paul, New Age Islam 1 March 2024 Yahi Sila Milta Hai Bhale Kaam Ka Be-Ghar Kar Diya Jaata Hai, Be-Naam-Sa Sada Layalpuri (This is what one gets after doing something good/ He's rendered homeless like a non-descript) Hum Phool Hain Auron Ke Liye Laaye Hain Khushboo/Apne Liye Le-De Ke Bas Ek Daagh Mila Hai ----- Rat-hole miner Wakeel Hassan's (R) house was demolished by the DDA on February 28 | Photo: India Today ------ Delhi Development Authority on Wednesday carried demolition drive in Khajoori Khas to remove encroachment from its land and in the process house of Wakeel Hassan, a rat-hole miner recognised for his efforts in rescuing 41 workers trapped at Uttarkashi’s Silkyara tunnel in Nov, was also demolished. Claiming that the action was taken without any prior notice and only his house was demolished, Hassan said “I demanded papers or notice from the authority officials who reached the site with the police but there was no reply from them." Wakeel Hassan's predicament reminds me of Sahir's poignant couplet from his immortal song, sung by Talat Mahmood, 'Ashkon Ne Jo Paaya Hai Woh Geeton Mein Diya Hai' (Film: Chaandi Ki Deewaar, 1964): Hum Phool Hain Auron Ke Liye Laaye Hain Khushboo/ Apne Liye Le-De Ke Bas Ek Daagh Mila Hai (I'm a flower that has brought fragrance for all/But for myself, I'm happy with a scar). This demolition raises questions about the underlying motives behind targeting an individual lauded for his valour and humanitarian contributions. It also reminds us of Dr Kafeel Ahmad Khan, the paediatrician, who selflessly served the patients in times of crisis, only to be imprisoned later! This happened in Adityanath’s UP. There's no gainsaying the fact that something sinister is going on, however hard you may deny it. Muslims are being specifically targeted in a Hindu' Rashtra. Dr Muhammad Iqbal lamented in his 'Shikwa' (Complaint against god) 'Rahmatein Hain Teri Aghiyaar Ke Kaashanon Par/ Barq Girti Hai Toh Bechare Musalmaanon Par' (All your grace is on the abodes of the strangers / Alas, the blitzkrieg always falls on Muslims). What Iqbal wrote in 1909, assumes much greater significance in the current times of discrimination and destruction. ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/interfaith-dialogue/muslims-specifically-hindu-rashtra/d/131828 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Mystical Mindset and Problem-Solving – Part 1

By Kaniz Fatma, New Age Islam 1 March 2024 Is Sin And Disobedience The Primary Cause Of All Problems And Tragedies? Main Points: 1. Everyone experiences various worries, including those about life, poverty, position, honour, dignity, job and circumstances. 2. People strive for contentment, peace of mind, and resolution by self-diagnosing problems. 3. Mystical mindset sees peace and comfort in obedience to God. 4. The Qur'an and Prophet's sayings explain the consequences of deeds in various ways. ------ Everybody worries about something. Some people worry about living a short life; others worry about poverty; still, others worry about position; still, others worry about honour and dignity; the rich worry in their palaces while the poor worry in their huts; still others worry about their jobs and circumstances; still others complain about friends and family; almost everyone worries, gets restless, and feels anxious at some point in their lives. Everyone makes an effort to find contentment, peace of mind, and resolution by self-diagnosing their problems in accordance with their own brains and thinking. People seeking comfort in office, power, or position often face worries about responsibilities and the position's downfall, while those with wealth often fear business loss, development concerns, and sleepless nights due to fear of danger and fortune loss. Some seek relaxation through dance, music, and alcohol, but anxiety and worry persist. Drugs are used for temporary amusement, but permanent loss occurs. Even trying new fashions doesn't bring them peace. The mystical minded group believes that the only way to avoid problems and troubles is to consider oneself a sinner and ask Allah for forgiveness. They believe that peace and comfort are with the Almighty, who owns them. When a servant gives up disobedience and sins, the Almighty God is pleased and bestows peace and comfort on His obedient servant. Actions, whether good or evil, always have an outcome. An individual's actions directly influence the world's circumstances and are linked to the pleasure or displeasure of Allah Almighty. Physical factors during events or accidents are the apparent causes of good or bad events. Ordinary people take preventative action by linking them to external, physical causes after an accident or catastrophe. As Muslims, we are obligated to hold the view that all of this is carried out at the behest of Allah Almighty, who is beyond the reach of our senses and intellect. The prophets and divine revelation have provided us with an explanation of this invisible system of rewards and punishments, which holds that the real and true cause of any event and accident is Allah's pleasure and displeasure. Allah Almighty has connected and associated the circumstances (whether good or bad) with human actions. Therefore, conditions such as profit and loss, success and failure, happiness and misery, rain and drought, inflation and terrorism, diseases, earthquakes, storms, floods, etc., exist according to the nature of an individual's good and evil activities. These are all the outcomes of our actions. Stated differently, regardless of the external factors contributing to these situations, our actions, whether good or bad, are the true causes. Both individually and together, such horrific and enlightening experiences are essentially "alarms" and "warnings" from Allah Ta'ala, intended to make one take responsibility for their deeds and serve as a warning to their careless heart and reform themselves. Human experience, whether positive or negative, bears evidence to the reality that numerous individuals and nations have faced a variety of consequences worldwide as a result of their disobedience to Allah Ta'ala. As an illustration, consider the following: Someone was disfigured, someone sank to the bottom, someone drowned in the ocean, and someone was exposed to a storm. Even now, the remains of these vanished nations' towns serve as a constant reminder that disobedience is the root of suffering and difficulties. In the Qur'an and the sayings of the Prophet, Allah Almighty has explained the consequences of deeds in many ways and dimensions that correspond to the nature of deeds. Tens of verses from the Holy Quran and dozens of hadiths from the Holy Prophet amply support this subject, as they have warned the Ummah about the terrible effects of wrongdoing and commanded them to repent. Allah Almighty says in the Quran: “Whosoever acts righteously - whether a man or a woman - and embraces belief, We will surely grant him a good life; and will surely grant such persons their reward according to the best of their deeds.” (16:97) This verse clearly says that the source of a peaceful life is goodness. Therefore, when faith and good acts are present, Allah Almighty promises to grant "Hayaat Tayyibah," which translates to a kind, good, and peaceful life. Upon reading this verse, a layperson can also conclude that if a person lacks faith or good deeds, or both, he would not obtain the "Hayaat Tayyibah," or the "peaceful life," but rather the "troubled life." Allah Almighty says, “And whoever turns away from My remembrance - indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind." (20:12) This implies that whoever disobeys Allah Almighty's commands and does not follow them will have an extremely tough time in this world, filled with constant worry about advancement, lack of abundance, and worldly avarice. This verse serves as another evidence that obeying the commands of God Almighty results in peace and disobeying those commands results in trouble. Allah Almighty says, “Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].” (30:41) “And whatever strikes you of disaster - it is for what your hands have earned, but He pardons much.” (42:30) These two verses also make it clear that human wrongdoing is the root of all problems and corruption in the land. It also makes it clear that violence, riots, and other calamities would cease to exist in the absence of bad deeds. This leads to the conclusion that obedience is the cause of peace and disobedience is the cause of trouble. ---- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://newageislam.com/debating-islam/mystical-mindset-problem-solving-part-1/d/131824 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Bir Chilarai: An Indigenous War Hero

By Nava Thakuria, New Age Islam 1 March 2024 The makeshift platform, erected on the bank of mighty river Brahmaputra, was readied to narrate the inspiring story of Bir Chilarai, the younger brother of Maharaj Narnarayan, the 16th century great Koch king of eastern India, who astonished everyone with his bravery, clever diplomacy, patriotism and scholarly personality. The illuminating stage under the soothing full moon started unfolding the events where Shukladhwaj emerged as Sangram Singha and later Chilarai as he was as swift as a majestic kite (Chila or Chilani in Assamese language), while leading his troops to strike down enemies and so was named by his soldiers. Dramatic journey of the brilliant strategist, a passionate art connoisseur and a Sanskrit scholar ended with his demise on the bank of Ganges. Presented by Pragya Foundation on the 514th birth anniversary of Chilarai, the play was staged on 24 & 25 February 2024 highlighting the unique qualities of the supreme-commander of Koch armed forces. Based on a novel penned by Nayanjyoti Bhattacharya and directed by Purnima Pathak Saikia, the action-packed play created some golden moments from the pages of eastern India’s history. Chilarai in a real sense materialised the dream of Bor Asom, once nurtured by his father Biswa Singha along with his trusted brother Shiva Singha. Needless to mention that the birth anniversary of Chilarai (1510–1571) is observed in both the government and community levels with fanfare. With an aim to honour his courage, valour and patriotism, Assam government observes Bir Chilarai Divas annually on the full moon day of Magh in the Assamese calendar year (which changes within the month of February). Declared it as a State holiday, the day also witnesses an important award conferred by the government on an NCC Cadet of Assam every year. Both the Koch royal brothers are always adored by the people of Assam for their enormous contribution to rebuild Kamakhya temple (one of the major Shakti Peeths of Bharat) atop Nilachal hills in Guwahati and much needed patronage to Srimanta Sankaradev, who shaped Assamese art, culture and literature. The 15th century Vaishnavite saint, philosopher, scholar, artiste, singer, poet, who preached Ek Saran Naam Dharma in this part of the country. Chilarai (who incidentally married the niece of Sankaradev) not only safeguarded Sankaradev, but also supported the Vaishnavite movement. Later Naranarayan also preached Vaishnavism. With sustained royal patronage, Sankaradev could engage himself in creative exercises and composed many prose & poems on Vaishnavism. They also erected Modhupur Satra (Vaishnavite monastery) near present day Cooch Behar in West Bengal in honour of Sankaradev. Historians say, Sankaradev was chased by the then Ahom king and he had to move towards the west for survival. Without the protection of Narnarayan –Chilarai, Sankaradev would not have even lived for long. Often some intellectuals interpret this fact as a hate speech against Ahom rulers, without realizing that if Lachit Barphukan could not defeat the Mughal invaders in the battle of Saraighat, the socio-cultural fabrics of this part of the world would have been changed forever. The indigenous populace will continue admiring both Chilarai and Lachit for decades to come. Recently, while a senior Assamese editor-journalist put a comment on social media with ill motives over the issue (of harassment to Sankaradev by Ahom rulers), many came out opposing his inherent intention to make both the Koch and Ahom communities fight each other. The editor of an Assamese daily newspaper and also a satellite news channel, cleverly meant the Ahoms as cruel, which was strongly rejected by the conscious citizens of Assam. Initially they opposed his comment on social media, but soon it reached the streets of Guwahati as many agitators arrived in the office of his news channel and demanded an apology. They also threatened to boycott the said newspaper if the editor does not respond to their annoyances. Some social media users posted long video pieces denouncing the editor’s mentality and conspiracy to break the greater Assamese society and many of them even write articles in newspapers. Of course, a few tried to defuse the tension saying that the editor made only a brief comment and he even did not mention the name of Ahom. So the reaction against him was out of proportion and should be minimized as early as possible. There is logic that the editor has been targeted for a personal comment with misinterpretation. He has not penned any media column over the issue and his news channel remains silent over it. So both the media outlets should not be targeted by any organisation or individual for the prolific writer’s views. However, one may definitely question him if it was right to play with the words only to spread venom on a particular community! Was it an intentional attempt to malign the Ahoms, who ruled this region for six centuries till the brutal aggression of Maan (from present day Myanmar) that led to the signing of Yandabo Treaty in 1826! Moreover, we need to take out all positive qualities of our heroes in the bygone eras and redefine their personalities to inspire the new generation. It’s not the time for quarrels or conflicts among ourselves, rather an era of patriotism with great wisdom. We must rise above the parochial mentalities and join hands to contribute for the nation, as legendary music maestro Bhupen Hazarika rightly said each Asomiya is a good Bharatiya and we have to live with that spirit always. Otherwise, Assam will only go to hell only, which we cannot accept at any cost. ------ Nava Thakuria is a northeast India-based professional journalist who is an engineering graduate. URL: https://newageislam.com/spiritual-meditations/bir-chilarai-indigenous-war-hero/d/131823 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism